Buddha, Who is Gautama Buddha? Beliefs, Facts, History and Quotes

The Buddha most commonly refers to Siddhārtha Gautama, who was a spiritual teacher from ancient India and the historical founder of Buddhism. A majority of twentieth-century historians date his lifetime from 563 BC to 483 BC.

Siddhartha Gautama Buddha

Siddhartha Gautama Buddha
was a Hindu born in northern India, the son of a prince. He grew up
in wealth and luxury and married happily. Meditating about the evils
of the world led him to abandon his wife, his children, and his
wealth and to wander about India as a beggar in search of truth.
After many years of wandering and meditation, he found what he
thought was truth. He formed a school of religious thought that was
primarily designed to reform Brahmanism (Hinduism) and especially to
overthrow the caste system. The people who followed him called him
Buddha, which means the "Enlightened One". They later wrote
down his sayings and established a canon.

Life and Biography of Buddha

Siddhartha was born in a
royal Hindu Kshatriya family. The time of his birth and death are
uncertain: most early 20th-century historians dated his lifetime as
c. 563 BC to 483 BC, but more recent opinion dates his death to
between 486 and 483 BC or, according to some, between 411 and 400 BC.
Buddha's family name was Gotama (Sanskrit Gautama), and it was
probably by this name that he was known in life. In all likelihood it
was after his death that his disciples bestowed on him a number of
laudatory names, the most common being Buddha, i.e. "the
enlightened". He was brought up by his mother's younger sister,
Maha Pajapati. By tradition, he is said to have been destined by
birth to the life of a prince, and had three palaces (for seasonal
occupation) built for him. Although more recent scholarship doubts
this status, his father, said to be King Śuddhodana, wishing for
his son to be a great king, is said to have shielded him from
religious teachings and from knowledge of human suffering.

Like the newborn youths of
his day, he must have spent some time in the study of the Vedas
(véda, "knowledge"), the 'sacred' scriptures of Hinduism.
When he reached the age of 16, his father reputedly arranged his
marriage to a cousin of the same age named Yaśodharā
(Pāli: Yasodharā). According to the traditional account,
she gave birth to a son, named Rahula. Siddhartha is then said to
have spent 29 years as a prince in Kapilavastu. Although his father
ensured that Siddhartha was provided with everything he could want or
need, Buddhist scriptures say that the future Buddha felt that
material wealth was not life's ultimate goal.

At the age of 29, the
popular biography continues, Siddhartha left his palace to meet his
subjects. Despite his father's efforts to hide from him the sick,
aged and suffering, Siddhartha was said to have seen an old man. When
his charioteer Channa explained to him that all people grew old, the
prince went on further trips beyond the palace. On these he
encountered a diseased man, a decaying corpse, and an ascetic. These
depressed him, and he initially strove to overcome ageing, sickness,
and death by living the life of an ascetic.

Accompanied by Channa and
aboard his horse Kanthaka, Gautama quit his palace for the life of a
mendicant. It's said that, "the horse's hooves were muffled by
the gods" to prevent guards from knowing of his departure.

Gautama initially went to
Rajagaha and began his ascetic life by begging for alms in the
street. After King Bimbisara's men recognised Siddhartha and the king
learned of his quest, Bimisara offered Siddhartha the throne.
Siddhartha rejected the offer, but promised to visit his kingdom of
Magadha first, upon attaining enlightenment.

He left Rajagaha and
practised under two hermit teachers. After mastering the teachings of
Alara Kalama (Skr. Ārāḍa Kālāma), he was
asked by Kalama to succeed him. However, Gautama felt unsatisfied by
the practise, and moved on to become a student of Udaka Ramaputta
(Skr. Udraka Rāmaputra). With him he achieved high levels of
meditative consciousness, and was again asked to succeed his teacher.
But, once more, he was not satisfied, and again moved on.

Siddhartha and a group of
five companions led by Kaundinya are then said to have set out to
take their austerities even further. They tried to find enlightenment
through deprivation of worldly goods, including food, practising
self-mortification. After nearly starving himself to death by
restricting his food intake to around a leaf or nut per day, he
collapsed in a river while bathing and almost drowned. Siddhartha
began to reconsider his path. Then, he remembered a moment in
childhood in which he had been watching his father start the season's
plowing. He attained a concentrated and focused state that was
blissful and refreshing, the jhāna.

According to the early
Buddhist texts, after realizing that meditative jhana was the right
path to awakening, but that extreme asceticism didn't work, Gautama
discovered what Buddhists call the "Middle Way"—a
path of moderation away from the extremes of self-indulgence and
self-mortification. In a famous incident, after becoming starved and
weakened, he is said to have accepted milk and rice pudding from a
village girl named Sujata. Such was his emaciated appearance that she
wrongly believed him to be a spirit that had granted her a wish.

Following this incident,
Gautama was famously seated under a pipal tree—now known as the
Bodhi tree—in Bodh Gaya, India, when he vowed never to arise
until he had found the truth. Kaundinya and four other companions,
believing that he had abandoned his search and become undisciplined,
left. After a reputed 49 days of meditation, at the age of 35, he is
said to have attained Enlightenment. According to some traditions,
this occurred in approximately the fifth lunar month, while,
according to others, it was in the twelfth month. From that time,
Gautama was known to his followers as the Buddha or "Awakened
One" ("Buddha" is also sometimes translated as "The
Enlightened One"). He is often referred to in Buddhism as
Shakyamuni Buddha, or "The Awakened One of the Shakya Clan."

According to Buddhism,
at the time of his awakening he realized complete insight into the
cause of suffering, and the steps necessary to eliminate it. These
discoveries became known as the "Four Noble Truths", which
are at the heart of Buddhist teaching. Through mastery of these
truths, a state of supreme liberation, or Nirvana, is believed to be
possible for any being. The Buddha described Nirvāna as the
perfect peace of a mind that's free from ignorance, greed, hatred and
other afflictive states, or "defilements" (kilesas).
Nirvana is also regarded as the "end of the world", in that
no personal identity or boundaries of the mind remain. In such a
state, a being is said to possess the Ten Characteristics, belonging
to every Buddha.

According to a story in
the Āyācana Sutta (Samyutta Nikaya VI.1) — a
scripture found in the Pāli and other canons — immediately
after his awakening, the Buddha debated whether or not he should
teach the Dharma to others. He was concerned that humans were so
overpowered by ignorance, greed and hatred that they could never
recognise the path, which is subtle, deep and hard to grasp. However,
in the story, Brahmā Sahampati convinced him, arguing that at
least some will understand it. The Buddha relented, and agreed to
teach.

He then set out to preach
his gospel of deliverance, beginning at Benares. His magnetic
personality and his earnest, impressive eloquence soon won over to
his cause a number of the warrior caste. Brahmins, too, felt the
persuasiveness of his words, and it was not long before he was
surrounded by a band of enthusiastic disciples, in whose company he
went from place to place, by making converts by his preaching. These
soon became very numerous and were formed into a great brotherhood of
monks. Such was the work to which Buddha gave himself with unsparing
zeal for over forty years. At length, worn out by his long life of
activity, he fell sick after a meal of dried boar's flesh, and died
in the eightieth year of his age. The approximate date of his death
is 480 BC. It is noteworthy that Buddha was a contemporary of two
other famous religious philosophers, Pythagoras and Confucius.

In the 'sacred' books of
later times Buddha is depicted as a character without flaw, adorned
with every grace of mind and heart. There may be some hesitation in
taking the highly coloured portrait of Buddhist tradition as the
exact representation of the original, but Buddha may be credited with
the qualities of a great and seemingly good man. The records depict
him moving about from place to place, regardless of personal comfort,
calm and fearless, mild and compassionate, considerate towards poor
and rich alike, absorbed with the one idea of freeing all men from
the bonds of misery, and irresistible in his manner of setting forth
the way of deliverance. In his mildness, his readiness to overlook
insults, his zeal, chastity, and simplicity of life, he reminds one
not a little of St. Francis of Assisi. In all pagan antiquity no
character has been depicted as so noble and attractive.

But the question remains,
if Buddha was so seemingly good and praiseworthy, what ever kept
him from finding the True Enlightenment: the Eternal and Incorruptible
God? The short answer is that Buddha did not believe
in God, nor did he attribute glory to his Creator, neither did he honestly
seek after Him during his life.

Did Buddha Believe in God?

When reading on Buddha's
life, one will quickly learn that the existence of God was one of the
subjects on which he declined to make a definitive comment. Surely
this was exactly the kind of topic that an 'awakened' being should
pronounce upon, for the benefit of all.

Pressed further on
metaphysical speculation, which include queries about the nature of
the cosmos and life after death, the Buddha is said to have explained
that dwelling on such a question is not conducive to the elimination
of suffering, which was the sole purpose of his teaching. Whenever he
was asked a metaphysical question, he remained silent. Instead, he
directed his disciples toward practical efforts. Questioned one day
about the problem of the infinity of the world, the Buddha said,
"Whether the world is finite or infinite, limited or unlimited,
the problem of your liberation remains the same." Another time
he said, "Suppose a man is struck by a poisoned arrow and the
doctor wishes to take out the arrow immediately. Suppose the man does
not want the arrow removed until he knows who shot it, his age, his
parents, and why he shot it. What would happen? If he were to wait
until all these questions have been answered, the man might die
first. Life is so short. It must not be spent in endless metaphysical
speculation that does not bring us any closer to the truth."

For many Buddhists, they
do not really care if there is a God. Whether He exists or not, it
does not matter. For the Buddhist, his immediate problem are his
personal problems; his sufferings. The Buddhist believes that he has
within him the ability to overcome all his suffering and to do this
he practises the teachings of the Buddha.

Some Buddhist scriptures
and some sects, like the Mahayana school, believe that gods exist,
but do not consider that knowledge crucial to an individual's
practice of Buddhist teachings since as incarnated beings, they too
are bound to the wheel of Samsara and thus it is pointless to submit
to them. The Buddha taught that we should not speculate about what we
cannot know, and that speculation about God is pointless. Buddhists'
priorities are release from suffering (by learning to cease striving
after objects of desire and avoiding objects of discomfort) and
direct experience of the true nature of reality. Many modern strains
of Buddhism are atheistic in nature, thus creating a paradox as to why
they are called a religion. They can be considered to be philosophies
of life. Certain denominations, such as the Mahayana tradition, believe
in Bodhisattvas, or quasi-divine cosmic beings that seek to benefit
others by remaining in a state of Samsara, or eternal rebirth. These
are prayed to, for advice and spiritual guidance, and often venerated
as gods or goddesses.

One doctrine agreed upon
by most branches of modern Buddhism is that "this world is not
created and ruled by a God." In general, Buddhists do not believe
in God.

According to BuddhaNet, a
major Buddhist website:

"There
is no almighty God in Buddhism. There is no one to hand out rewards
or punishments on a supposedly Judgement Day. Buddhism is strictly
not a religion in the context of being a faith and worship owing
allegiance to a supernatural being."

The Buddha himself
rejected metaphysical speculation as a matter of principle, and his
teachings focused entirely on the practical ways to end suffering. On
the other hand, the Buddha did not explicitly rule out the existence
of a God or gods.

According to BuddhaNet,
the God idea have their origin in fear. The Buddha says:

"Gripped
by fear men go to the sacred mountains,

sacred
groves, sacred trees and shrines". (Dp. 188)

BuddhaNet explains:

"Primitive
man found himself in a dangerous and hostile world, the fear of wild
animals, of not being able to find enough food, of injury or disease,
and of natural phenomena like thunder, lightning and volcanoes was
constantly with him. Finding no security, he created the idea of gods
in order to give him comfort in good times, courage in times of
danger and consolation when things went wrong. To this day, you will
notice that people become more religious at times of crises, you will
hear them say that the belief in a god or gods gives them the
strength they need to deal with life. You will hear them explain that
they believe in a particular god because they prayed in time of need
and their prayer was answered. All this seems to support the Buddha's
teaching that the god-idea is a response to fear and frustration. The
Buddha taught us to try to understand our fears, to lessen our
desires and to calmly and courageously accept the things we cannot
change. He replaced fear, not with irrational belief but with
rational understanding.

"The
second reason the Buddha did not believe in a god is because there
does not seem to be any evidence to support this idea.

"The
third reason the Buddha did not believe in a god is that the belief
is not necessary. Some claim that the belief in a god is necessary in
order to explain the origin on the universe. But this is not so.
Science has very convincingly explained how the universe came into
being without having to introduce the god-idea. … Some claim
that god is necessary in order to give man salvation. But this
argument only holds good if you accept the theological concept of
salvation and Buddhists do not accept such a concept. Based on his
own experience, the Buddha saw that each human being had the capacity
to purify the mind, develop infinite love and compassion and perfect
understanding. He shifted attention from the heavens to the heart and
encouraged us to find solutions to our problems through
self-understanding."

2
Corinthians 4:3: "And if our gospel be hid, it is hid to
them that are lost, in whom the god of this world [Satan] hath
blinded the minds of unbelievers, that the light of the gospel of the
glory of Christ, who is the image of God, should not shine unto
them."

All the people who die in
cultures which have never been penetrated by the Gospel go to Hell
for sins against the natural law and the other grave sins which they
commit – which bad will and failure to cooperate with God's
grace is the reason He does not reveal the Gospel to them.

God defined infallibly,
based on Romans 1, that the one true God can be known with certitude
by the things which have been made, and by the natural light of human
reason.

Romans
1:18-20: "For the wrath of God is revealed from Heaven against
all ungodliness and injustice of those men that detain the truth of
God in injustice: Because that which is known of God is manifest in
them. For God hath manifested it to them. For the invisible things
of him, from the creation of the world, are clearly seen, being
understood by the things that are made; his eternal power also, and
divinity:so that they are inexcusable."

Romans 2:14-16 is reiterating
the truth that the natural law is written on the heart of all men, so
that all men know that certain things are against God's law and that
certain things are in accordance with the natural law of charity, etc.

Romans 2:14-16:
"For when the Gentiles, who have not the law, do by nature those
things that are of the law; these having not the law are a law to
themselves: Who shew the work of the law written in their hearts,
their conscience bearing witness to them, and their thoughts
between themselves accusing, or also defending one another, In the day
when God shall judge the secrets of men by Jesus Christ, according to
my gospel."

As the Haydock Bible
and Commentary correctly explains about Romans 2:14-16,

"these
men are a law to themselves, and have it written in their hearts, as
to the existence of a God, and their reason tells them, that many sins
are unlawful: they may also do some actions that are morally
good, as by giving alms to relieve the poor, honoring their parents,
etc. not that these actions, morally good, will suffice for their
justification of themselves, or make them deserve a supernatural reward
in the kingdom of heaven; but God, out of His infinite mercy, will give
them some supernatural graces which if they continue to cooperate
with [and if they continue to be good] they [pagans and unbelievers who
have never heard of God or the Catholic Faith] will get more graces and
eventually be exposed to the Catholic Faith, which they must have to
be saved."

Everyone
can know with certainty that there is a supreme spiritual being, Who
is the One True God and the Creator of the world and all that it
contains. There is no one who cannot understand and believe that God
exists, if he considers how the earth bears fruit and how the heavens
give rain, how the trees bloom, how each and every animal exists in
its own kind, how the stars serve man, and how troubles and sorrows
come and often happen against the will of man. From all these things,
man can see that he is mortal and that it is God who arranges and
directs all these things. For if God did not exist, everything would
be disorganized. Thus, all things are of God, and everything is
rationally arranged for the use and knowledge of mankind. And there
is not the least little thing that is created or exists in the world
without reasonable cause. (cf. St.
Bridget's Revelations, Book 1, Chapter 15)

Everyone knows that God is
not something that they have carved out of wood or jade or stone.
They know that God is not the tree that they worship or the river
they worship or the rock or the snake or the sacred tree frog or
nature spirits. They know that these things aren't the Creator of the
universe. Every such person knows that he is worshipping a creature
rather than the Creator.

If a man cannot understand
or comprehend God's virtues and powers as they are because of his
weakness, he can still see them with faith and believe. But if people
in the world do not want to use their reason to consider God's power,
they can still use their hands to touch and sense the deeds that
Jesus Christ and His saints have done. They are namely so obvious
that no one can doubt them to be the deeds of God. Who raised the
dead and gave sight to the blind if not God? Who cast out the evil
devils from men if not God? What have God taught if not things
beneficial for the prosperity of soul and body and easy to bear? (cf.
St.
Bridget's Revelations, Book 1, chapter 15)

Although Buddha and
Buddhists do not explicitly rule out the existence of a God or gods,
they are, as St. Paul says in Romans 20, without excuse. St. Augustine
and St. Thomas Aquinas explains this well in reference to persons who died
ignorant of the Faith
and without baptism.

St.
Augustine (+428): "… God foreknew that if they had
lived and the gospel had been preached to them, they would have heard
it without belief."

St.
Thomas Aquinas, De Veritate, 14, A. 11, ad 1: Objection: "It
is possible that someone may be brought up in the forest, or among
wolves; such a man cannot explicitly know anything about the faith.
St. Thomas replies: It is the characteristic of Divine Providence to
provide every man with what is necessary for salvation…
provided on his part there is no hindrance. In the case of a man who
seeks good and shuns evil, by the leading of natural reason, God
would either reveal to him through internal inspiration what had to
be believed, or would send some preacher of the faith to him…"

St.
Thomas Aquinas, Sent. II, 28, Q. 1, A. 4, ad 4: "If a man born
among barbarian nations, does what he can, God Himself will show him
what is necessary for salvation, either by inspiration or sending a
teacher to him."

St.
Thomas Aquinas, Sent. III, 25, Q. 2, A. 2, solute. 2: "If a
man should have no one to instruct him, God will show him, unless
he culpably wishes to remain where he is."

St.
Augustine, Tractate 89, on John 15:22-23- "What, then,
does He [Jesus] mean by the words, If I had not come and spoken unto
them, they had not had sin? [John 15:22] Was it that the Jews were
without sin before Christ came to them in the flesh? Who, though he
were the greatest fool, would say so?... But when He went on to say,
But now they have no excuse for their sin, some may be moved to
inquire whether those to whom Christ neither came nor spoke, have an
excuse for their sin. For if they have not, why is it said here that
these had none, on the very ground that He did come and speak to
them? And if they have, have they it to the extent of thereby being
barred from punishment, or of receiving it in a milder degree? To
these inquiries, with the Lord's help and to the best of my capacity,
I reply, that such have an excuse, not for every one of their sins,
but for this sin of not believing on Christ, inasmuch as He came not
and spoke not to them."

And in The
Revelations of St. Bridget, Jesus says: "It is in accord with
God's justice that entry into heaven must be gained through steadfast
faith, rational hope, and fervent love. A person ponders more
frequently and adores more lovingly that which the heart loves more
and loves with greater fervor. So it is with the gods that are placed
in temples - though they are not gods nor creators, since there is
but one sole creator, I myself, God, Father, Son, and Holy Spirit.
But the owners of temples and people in general love the gods more
than they love me, seeking to achieve worldly success rather than to
live with me.

"If
I were to destroy the things that people love more than me, and make
the people adore me against their will, then I would certainly do
them an injustice by taking away their free will and desire from
them. Since they have no faith in me, and there is in their hearts
something more delightful than me, I reasonably permit them to
produce externally what they love and long for in their minds.
Because they love creation more than me, the Creator, whom they can
know by probable signs and deeds, if only they would make use of
their reason, and because they are blind, accursed is their creation
and accursed are their idols. They themselves shall stand in shame
and be sentenced for their folly, because they refuse to understand
how sweet I am, their God, who created and redeemed humankind out of
fervent love." (St.
Bridget's Revelations, Book 5 or
The Book of Questions, Interrogation 8)

The Teachings of Buddha

Buddha taught that
sentient beings are trapped in an eternal cycle of death and rebirth
(samsara), characterized by continual dissatisfaction or suffering
(dukkha). Everything in samsara is impermanent, and that as long as
people remain attached to a sense of self—to possessions, to
power, to food, to pleasure—they will also remain trapped in
the birth-death-rebirth cycle. Since nothing is permanent (anicca),
what lives on from one existence to the next is not a "soul,"
but a set of experiences. A basic teaching of the Buddha is that
there is no soul (anatta).

Buddhism has no need of
priests with exclusive privileges; it is democratic. Existence is
thus a temporary condition, a mixture of matter, feelings,
imagination, will, and consciousness. What one thinks of as "real"
is not really real. Reality lies outside samsara, and is experienced
when one "wakes up." Nirvana (the state of having woken
up), thus, cannot be described. Western scholars have depicted
Buddhism as a negative religion that aims at the extinction of the
self. For the Buddha, however, to be in nirvana was to know bliss.
One can no more describe nirvana than describe what happens when a
candle is extinguished, but nirvana is the absence of all desire.

According to Buddha,
Enlightenment lay in the "middle way," a path of moderation
away from the extremes of self-indulgence and self-mortification. The
Buddha's teaching is often summarized as the "Four Noble Truths"—1)
to live is to suffer (Dukha), 2) suffering is caused by desire
(Tanha, or "attachment"), 3) one can eliminate suffering by
eliminating all attachments, and 4) this is achieved by following the
noble eightfold path. The "eightfold path" consists of
having a right 1) view, 2) right intention, 3) right speech, 4) right
action, 5) right livelihood, 6) right effort (properly direct
energies), 7) right mindfulness (meditation), and 8) right
concentration (focus).

Full-time mendicants keep
a set of precepts, some of which also apply to laity. In addition,
the Buddha gave a detailed "rule" for the sangha, contained
in the Vinaya (part of the Pali canon). Reverence for all sentient
beings is central to Buddhist ethics.

According to tradition,
the Buddha emphasized ethics and correct understanding. He questioned
everyday notions of divinity and salvation. He stated that there is
no intermediary between mankind and the divine; distant gods are
subjected to karma themselves in decaying heavens; and the Buddha is
only a guide and teacher for beings who must tread the path of
Nirvāṇa (Pāli: Nibbāna) themselves to attain the
spiritual awakening called bodhi and understand reality. The Buddhist
system of insight and meditation practice is not claimed to have been
divinely revealed, but to spring from an understanding of the true
nature of the mind, which must be discovered by treading the path
guided by the Buddha's teachings.

Criticism of Buddha and Buddhism

The fundamental tenets of
Buddha and Buddhism are marked by grave defects that not only betray
its inadequacy to become a religion of enlightened humanity, but also
bring into bold relief its inferiority to the religion of Jesus
Christ. In the first place, the very foundation on which Buddhism
rests—the doctrine of karma with its implied
transmigrations—is gratuitous and false. (Karma is action or deed,
seen as bringing upon oneself inevitable results, good or bad,
either in this life or in a reincarnation). This pretended law of
nature, by which the myriads of gods, demons, men, and animals are but
the transient forms of rational beings essentially the same, but forced
to this diversity in consequence of varying degrees of merit and demerit
in former lives, is a huge superstition in flat contradiction to the
recognized laws of nature, and hence ignored by men of science.

Another basic defect in
Buddhism is its failure to recognize man's dependence on a supreme
God. By ignoring God and by making salvation rest solely on personal
effort, Buddha substituted for the Brahmin religion a cold and
colourless system of philosophy. It is entirely lacking in those
powerful motives to right conduct, particularly the motive of love,
that spring from the consecration of religious men and women to the
dependence on a personal all-loving God. Hence it is that Buddhist
morality is in the last analysis a selfish utilitarianism. There is
no sense of duty, as in the religion of Christ, prompted by reverence
for a supreme Lawgiver, by love for a merciful Father, by personal
allegiance to a Redeemer.

Karma, the basis of
Buddhist morality, is like any other law of nature, the observance of
which is prompted by prudential considerations. Not infrequently one
meets the assertion that Buddha surpassed Jesus in holding out to
struggling humanity an end utterly unselfish. This is a mistake. Not
to speak of the popular Swarga, or heaven, with its positive, even
sensual delights the fact that Nirvana is a negative ideal of bliss
does not make it the less an object of interested desire. Far from
being an unselfish end, Nirvana is based wholly on the motive of
self-love. It thus stands on a much lower level than the Christian
ideal, which, being primarily and essentially a union of friendship
with God in heaven, appeals to motives of disinterested as well as
interested love.

Another fatal defect of Buddhism is its
false pessimism. A strong and healthy mind revolts against the morbid
view that life is not worth living, that every form of conscious
existence is an evil. Buddhism stands condemned by the voice of
nature the dominant tone of which is hope and joy. It is a protest
against nature for possessing the perfection of rational life. The
highest ambition of Buddhism is to destroy that perfection by
bringing all living beings to the unconscious repose of Nirvana.
Buddhism is thus guilty of a capital crime against nature, and in
consequence does injustice to the individual. The Buddhist ideal on
earth is a state of passive indifference to everything—even to
God Himself. How different is the teaching of Him who came that men
might know who God is so that they may have life and have it more
abundantly!

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"And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward." Matthew 10:42